In the Following shabdas, Guru Nanak elaborates the causes behind the mortals’ spiritual failure. As we need some skills for any job, the Guru points out about those skills that help us in progressing spiritually to become one with the Creator. He starts with the mind, which remains a target of the Maya attractions, which …

In “Vaar (Ballad) Majh Kee”, First Nanak advises the seeker how one wastes one’s life by indulging in cultural and Maya pursuits by ignoring the all powerful and all pervading Creator. He starts on 242, SGGS with the so called “blessed fortunes, supernatural powers and luxurious life style” and deems all of them as …

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In the Following shabdas, Guru Nanak elaborates the causes behind the mortals’ spiritual failure. As we need some skills for any job, the Guru points out about those skills that help us in progressing spiritually to become one with the Creator. He starts with the mind, which remains a target of the Maya attractions, which lure it and eventually enslave it forever. Here is the shabda on 222, SGGS:

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੧ ॥

ਨਾ ਮਨੁ ਮਰੈ ਨ ਕਾਰਜੁ ਹੋਇ ॥

ਮਨੁ ਵਸਿ ਦੂਤਾ ਦੁਰਮਤਿ ਦੋਇ ॥ ਮਨੁ ਮਾਨੈ ਗੁਰ ਤੇ ਇਕੁ ਹੋਇ ॥੧॥

Ga-oṛī gu-ārerī mėhlā 1.

Nā man marai na kāraj ho-e.

Man vas ḏūṯā ḏurmaṯ ḏo-e. Man mānai gur ṯe ik ho-e. ||1||

Raag GaurhiGuareri, the bani of First Nanak.

In essence: Under the influence of evil passions and duality, the mind doesn’t detach itself from Maya; therefore, the goal of praising Akalpurakh remains incomplete; however, when the mind is convinced to get changed through the Guru, it becomes one with the Creator.

The first step is to focus the mind on the Creator by contemplating on His creation, blessings and power; during this practice, the mind is counseled not to lose its focus on Him by remembering Him with His any name or feeling His all flowing light around. This practice subsides the unstoppable stream of thoughts of the mind eventually.

ਨਿਰਗੁਣ ਰਾਮੁ ਗੁਣਹ ਵਸਿ ਹੋਇ ॥

ਆਪੁ ਨਿਵਾਰਿ ਬੀਚਾਰੇ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥

Nirguṇ rām guṇah vas ho-e.

Āp nivār bīcẖāre so-e. ||1|| Rahā-o.

The formless Ekankar is pleased through the virtues; one should contemplate Him by effacing one’s self-conceit. Pause.

The word “ਵਸਿ/Vas” doesn’t mean “under control,” it means “pleased”. When efforts are done to obtain virtues, Ekankar’s blessings glow in, but to have His blessings, one should get rid of one’s self-conceit. As we walk on our life-road, we encounter many choices of picking on the virtues or the vices. At every chance, if we chose virtues, we get changed totally.

ਮਨੁ ਭੂਲੋ ਬਹੁ ਚਿਤੈ ਵਿਕਾਰੁ ॥

ਮਨੁ ਭੂਲੋ ਸਿਰਿ ਆਵੈ ਭਾਰੁ ॥ ਮਨੁ ਮਾਨੈ ਹਰਿ ਏਕੰਕਾਰੁ ॥੨॥

Man bẖūlo baho cẖiṯai vikār.

Man bẖūlo sir āvai bẖār. Man mānai har ekankār. ||2||

As long as the mind remains astray, it thinks about vice. As long as the mind remains astray, it takes the load of bad deeds. When it is persuaded by Ekankar, it becomes one with Him.

To be one with Ekankar, one needs to be ready for Him without a slightest doubt in one’s mind. The path to have union with Ekankar is very hard. It has no place for doubts or a divided mind.

If the mind is in doubts and it believes in other entity than Har, it will continue chasing Maya. It will remain inclined toward vice; consequently, it can never ever be at peace. It may go one step further to treat the Creator as a toy. It will perform worship with a special technique to demand something in return. It is very important to relate with the Creator in His love

ਗੈਵਰ ਹੈਵਰ ਕੰਚਨ ਸੁਤ ਨਾਰੀ ॥

ਬਹੁ ਚਿੰਤਾ ਪਿੜ ਚਾਲੈ ਹਾਰੀ ॥ ਜੂਐ ਖੇਲਣੁ ਕਾਚੀ ਸਾਰੀ ॥੪॥

Gaivar haivar kancẖan suṯ nārī.

Baho cẖinṯā piṛ cẖālai hārī. Jū-ai kẖelaṇ kācẖī sārī. ||4||

The love (attachment) of elephants, horses, gold, sons, and wife is like a game of gambling. It brings a great deal of anxiety, and the mortal departs from here by losing this game eventually.

One’s getting entangled in materialistic things and remaining deeply attached to one’s relatives trigger anxieties. Then, instead of going on the path leading to the Creator, one’s mind gets detoured to chase the worldly materialistic things; consequently, it remains unable to devote itself to Har. Unlike Har’s devotees, the Maya lovers’ goal is Maya. And, always they remember Maya. Har’s mercy comes as per the goal one prefers to choose.

ਸੰਪਉ ਸੰਚੀ ਭਏ ਵਿਕਾਰ ॥

ਹਰਖ ਸੋਕ ਉਭੇ ਦਰਵਾਰਿ ॥ ਸੁਖੁ ਸਹਜੇ ਜਪਿ ਰਿਦੈ ਮੁਰਾਰਿ ॥੫॥

Sampa-o sancẖī bẖa-e vikār.

Harakẖ sok ubẖe ḏarvār. Sukẖ sėhje jap riḏai murār. ||5||

One gathers wealth and indulges in vice; one experiences sometimes happiness and sometimes pain. Peace and comfort are obtained by remembering Har in the heart intuitively.

It is the inclination of the mind toward the Creator that empowers the intuition of realizing Him within. His presence is not realized as long as the mind remains in the duality; therefore, understanding the oneness of the Creator through out His entire creation leads to a state of liberation from the duality.

ਨਦਰਿ ਕਰੇ ਤਾ ਮੇਲਿ ਮਿਲਾਏ ॥

ਗੁਣ ਸੰਗ੍ਰਹਿ ਅਉਗਣ ਸਬਦਿ ਜਲਾਏ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਏ ॥੬॥

Naḏar kare ṯā mel milā-e.

Guṇ sangrahi a-ugaṇ sabaḏ jalā-e. Gurmukẖ nām paḏārath pā-e. ||6||

If Ekankar showers mercy on the mortals, He unites them with Him. Through the Guru’s teachings, they abandon demerits and gather virtues. Thus, they obtain His name-wealth through the Guru.

The mortal can only do efforts but the final push is in the hands of the Creator according to the Gurbani.

ਬਿਨੁ ਨਾਵੈ ਸਭ ਦੂਖ ਨਿਵਾਸੁ ॥

ਮਨਮੁਖ ਮੂੜ ਮਾਇਆ ਚਿਤ ਵਾਸੁ ॥ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਧੁਰਿ ਕਰਮਿ ਲਿਖਿਆਸੁ ॥੭॥

Bin nāvai sabẖ ḏūkẖ nivās.

Manmukẖ mūṛ mā-i-ā cẖiṯ vās. Gurmukẖ gi-ān ḏẖur karam likẖi-ās. ||7||

Without Har’s name, the mind-slaves remain in miseries. They remain fixed on Maya. Because of the destiny, the Guru’s followers obtain the divine knowledge (how to remain detached to Maya to be with Har).

It is Har’s “will” when we long to be with Him, or we let our minds rest at the Maya-deck. It is the destiny of the Guru’s followers to learn how to be with Har.

ਮਨੁ ਚੰਚਲੁ ਧਾਵਤੁ ਫੁਨਿ ਧਾਵੈ ॥ ਸਾਚੇ ਸੂਚੇ ਮੈਲੁ ਨ ਭਾਵੈ ॥

ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਗੁਣ ਗਾਵੈ ॥੮॥੩॥

Man cẖancẖal ḏẖāvaṯ fun ḏẖāvai. Sācẖe sūcẖe mail na bẖāvai.

Nānak gurmukẖ har guṇ gāvai. ||8||3||

The mercurial mind runs after Maya again and again. The pure Akalpurakh doesn’t like the filth of Maya. Oh Nanak! Through the Guru, his follower sings Akalpurakh’s virtues.

The Guru sums up the idea that Ekankar does not appreciate hypocrisy and indulgence in vice; therefore, one should be pure and honest and through the help of the Guru, one should sing His praise. To merge with Him, one should be free of the Maya-filth. People out there, who boast loudly about their family lineage, sir names, education and establishments or even about their knowledge of the Gurbani, are clearly displaying their conceit that builds a wall between Ekankar and them. There is nothing to learn from them as per the Gurbani. By surrendering to the Guru and Ekankar, one stops making a show of one’s establishments and remembers His name simply; then humbleness blooms in one’s heart.

The Guru continues telling us how a giddy path we create for ourselves by becoming slaves of anger, conceit, lust and other Maya pursuits in the following shabda on 223, SGGS:

ਗਉੜੀ ਮਹਲਾ ੧ ॥

ਦੂਜੀ ਮਾਇਆ ਜਗਤ ਚਿਤ ਵਾਸੁ ॥ ਕਾਮ ਕ੍ਰੋਧ ਅਹੰਕਾਰ ਬਿਨਾਸੁ ॥੧॥

Ga-oṛī mėhlā 1.

Ḏūjī mā-i-ā jagaṯ cẖiṯ vās. Kām kroḏẖ ahaŉkār binās. ||1||

Raag Gaurhi, the bani of First Nanak.

In essence:The heart of the world is in Maya, and because of that, it gets ruined in lust, wrath, and conceit.

The Maya-entanglements block us from reaching to Har, and the weapons of Maya like conceit, anger, and lust ruin us spiritually. We should also check it out if we are also in the same boat. If we are, do we admit it? Do we believe in it?

We cannot realize it, because we are into this mess. Some of us deem these entanglements as an important part of their lives forgetting the difference between living in the bonds and living without them. It will be easy to analyze our positions in this context. In other words, by analyzing the situations we are in, we can find out on whose side we are standing. Do we stand by the side of Maya or our Guru? There is a line drawn here: on one side, there is indulgence in Maya and at the other side, there is belief of living life right in this Maya but free from its bonds.

ਦੂਜਾ ਕਉਣੁ ਕਹਾ ਨਹੀ ਕੋਈ ॥ ਸਭ ਮਹਿ ਏਕੁ ਨਿਰੰਜਨੁ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥

Ḏūjā ka-uṇ kahā nahī ko-ī. Sabẖ mėh ek niranjan so-ī. ||1|| Rahā-o.

How can I say there is another one? There is none other than Akalpurakh; only He, the immaculate one, permeates all. Pause.

Total devoid of the duality is expressed in the above verses.

Here is the mystery: Akalpurakh is immaculate; He is present in all the beings even though some of them are inflicted with the Maya influences. Another reality about the Creator we need to understand is that there is none other than Him regardless the claims made by people of different ideologies about His being away from His Creation. First Nanak has expressed His presence in His creation in very beautiful way, let us have a look on that too here; it is on 411, SGGS, AsaMehla 1:

ਜਲ ਮਹਿ ਉਪਜੈ ਜਲ ਤੇ ਦੂਰਿ ॥ ਜਲ ਮਹਿ ਜੋਤਿ ਰਹਿਆ ਭਰਪੂਰਿ ॥

ਕਿਸੁ ਨੇੜੈ ਕਿਸੁ ਆਖਾ ਦੂਰਿ ॥ ਨਿਧਿ ਗੁਣ ਗਾਵਾ ਦੇਖਿ ਹਦੂਰਿ ॥੭॥

Jal mėh upjai jal ṯe ḏūr. Jal mėh joṯ rahi-ā bẖarpūr.

Kis neṛai kis ākẖā ḏūr.

Niḏẖ guṇ gāvā ḏekẖ haḏūr. ||7|| {SGGS-411}

In essence: The light of the Sun (or the moon) shines in the pool of water, but in reality, the Sun remains very far away; in the same way, the light of Ekankar permeates His creation. I cannot tell to whom He is close or from whom He is far away (His presence is in all); however, beholding Ekankar, who is a treasure of virtues, very much present in all, I sing His praise.

Some interpreters refer to “lotus” while interpreting the above verses, but that doesn’t sound right in the context of “Jal te duur-far away from water” because the lotus remains in the water, at least the existence of lotus is not separated from the water. So I agree with Dr. Sahib Singh’s interpretation that refers to the light of the Moon (it could be of the Sun too).

Let us continue with the shabda on 223, SGGS.

ਦੂਜੀ ਦੁਰਮਤਿ ਆਖੈ ਦੋਇ ॥ ਆਵੈ ਜਾਇ ਮਰਿ ਦੂਜਾ ਹੋਇ ॥੨॥

Ḏūjī ḏurmaṯ ākẖai ḏo-e. Āvai jā-e mar ḏūjā ho-e. ||2||

It is the bad-intellect that causes the mortal to say that Akalpurakh’s creation is separate from Him; because of that bad thinking, the mortal comes and goes and remains separated (from Him).

Above, it is made clear that those ones, who think that the Creator is totally separate from His creation, are in the duality. It is the duality or faith in other than the Creator that puts the mortal on a wrong path. To understand the above idea, let’s understand the word, “ਦੋਇ/Doe”. It is explained in the following:

ਧਰਣਿ ਗਗਨ ਨਹ ਦੇਖਉ ਦੋਇ ॥ ਨਾਰੀ ਪੁਰਖ ਸਬਾਈ ਲੋਇ ॥੩॥

Ḏẖaraṇ gagan nah ḏekẖ-a-u ḏo-e. Nārī purakẖ sabā-ī lo-e. ||3||

I don’t see any other than Him on the earth or in the sky; Akalpurakh permeates the women, the men, and the entire universe.

ਰਵਿ ਸਸਿ ਦੇਖਉ ਦੀਪਕ ਉਜਿਆਲਾ ॥ ਸਰਬ ਨਿਰੰਤਰਿ ਪ੍ਰੀਤਮੁ ਬਾਲਾ ॥੪॥

Rav sas ḏekẖ-a-u ḏīpak uji-ālā. Sarab niranṯar parīṯam bālā. ||4||

I see the light of the Sun and the Moon, but I see the young (ever fresh and evergreen) beloved Akalpurakh present in all.

Throughout this Shabda, the Guru keeps identifying Him in all: everything and everywhere. His part, the life energy/force is in us and all over.

ਕਰਿ ਕਿਰਪਾ ਮੇਰਾ ਚਿਤੁ ਲਾਇਆ ॥ ਸਤਿਗੁਰਿ ਮੋ ਕਉ ਏਕੁ ਬੁਝਾਇਆ ॥੫॥

Kar kirpā merā cẖiṯ lā-i-ā. Saṯgur mo ka-o ek bujẖā-i-ā. ||5||

As Ekankar has showered mercy on me, I am attached to Him, and I have realized Him through the Satiguru.

ਏਕੁ ਨਿਰੰਜਨੁ ਗੁਰਮੁਖਿ ਜਾਤਾ ॥ ਦੂਜਾ ਮਾਰਿ ਸਬਦਿ ਪਛਾਤਾ ॥੬॥

Ėk niranjan gurmukẖ jāṯā. Ḏūjā mār sabaḏ pacẖẖāṯā. ||6||

Through the Guru Ekankar, the immaculate one, is known and the concept of “two” (the Creation is away from Him) is eradicated.

ਏਕੋ ਹੁਕਮੁ ਵਰਤੈ ਸਭ ਲੋਈ ॥ ਏਕਸੁ ਤੇ ਸਭ ਓਪਤਿ ਹੋਈ ॥੭॥

Ėko hukam varṯai sabẖ lo-ī. Ėkas ṯe sabẖ opaṯ ho-ī. ||7||

Alone Har’s ordinance is prevalent in all the worlds, and from Him, all have emanated.

ਰਾਹ ਦੋਵੈ ਖਸਮੁ ਏਕੋ ਜਾਣੁ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਹੁਕਮੁ ਪਛਾਣੁ ॥੮॥

Rāh ḏovai kẖasam eko jāṇ. Gur kai sabaḏ hukam pacẖẖāṇ. ||8||

There are two ways: the worldly way and the spiritual way. The master of both ways is Akalpurakh (both ways do exist as per His “will”); through the Guru’s shabda, understand Akalpurakh’s ordinance of both ways.

ਸਗਲ ਰੂਪ ਵਰਨ ਮਨ ਮਾਹੀ ॥ ਕਹੁ ਨਾਨਕ ਏਕੋ ਸਾਲਾਹੀ ॥੯॥੫॥

Sagal rūp varan man māhī. Kaho Nānak eko sālāhī. ||9||5||

Oh Nanak! Say this: I praise only Akalpurakh, who is in the all forms, castes, and the minds of all (because there is no other than Him in all, period).

Once the mystery of the duality created by the Maya attractions is understood, the seeker jumps into a pool of liberation where no one other is seen separate from the Creator. One also understands that the duality appears just because of various forms that are in existence in His show; however, it is His oneness that truly exists. The sense of the duality which one feels disappears as the sense of His oneness with His creation is truly realized. Then as the Gurbani advises, one realizes that by living like a guest in the world, one remains in bliss forever.

In “Vaar (Ballad) Majh Kee”, First Nanak advises the seeker how one wastes one’s life by indulging in cultural and Maya pursuits by ignoring the all powerful and all pervading Creator. He starts on 242, SGGS with the so called “blessed fortunes, supernatural powers and luxurious life style” and deems all of them as a cause of the total wastage of life without indulging in His love impeccably. Let us ponder over his given thoughts to tread on a right path. In the below Slok, he says that the real living is to live being in love with the Creator:

In essence: Oh Nanak! Only that person in whose heart Akalpurakh abides has lived really; otherwise, no one really lives. If anyone lives without Akalpurakh, he/she departs from here by losing his/her honor. Such a person what eats is deemed as unearned. Drenched in power and wealth, one just shamelessly dances. Oh Nanak! Such a person is beguiled and defrauded. Without Akalpurakh’s name, one departs losing one’s honor.

Now the Guru questions our indulgence in temporary pleasures that leads us into circles that keep detouring us from our real home of peace; this kind of living remains empty of the eternal bliss that is obtained by living in His love:

In essence: What else eating and dressing achieve if Ekankar doesn’t abide in one’s mind? So what if one enjoys fruits, ghee (purified butter), sweet molasses, fine flour, and meat? What is the value of the attire, the comfortable couch to fulfill sexual urges and reveling (without His name)? What is the use of army, mace-bearers, servants, and dwelling in mansions? Oh Nanak! Except Ekankar’s name, the entire paraphernalia is perishable.

Most of us are indulged in Maya pleasures while heading toward the virtual end; however, a few will listen to the Guru and get changed:

In essence: (In Akalpurakh’s presence) Belonging to high caste holds no value, because Akalpurakh assesses righteousness only. If one has poison (pride), one dies by tasting it (pride of high cast is just like poison). Akalpurakh’s rule has been known in force throughout all ages. Only those ones who obey His ordinance are honored. The Master has brought the mortal to obey His ordinance without complaining. The Guru has honked this message of obeying His ordinance. Hearing the Guru’s message, some have taken the path; some have started preparing; some have gotten their bundles ready and some have ridden on (by hearing the Guru Messages, many start changing slowly, some get serious and some start preparing their minds to join the Guru’s path).

In the following Slok, the Guru gives an analogy through which he suggests that by remaining attached to the Creator, we will certainly be saved:

In essence:When the crop is ripe, it is cut down, and the straw and hedge only remain behind. The crop is thrashed and the corn is separated. We sit to grind it with quern-stones. Oh Nanak! I have seen a wonderful thing that the corn-seeds, which remain attached to the central axle, are saved (It means: Maya is grinding all the beings, but those who remain attached to Akalpurakh, are saved).

In the following, by giving an analogy of sugarcane, the Guru addresses the sweet pleasures that eventually lead us to miseries and pains:

In essence:When sugarcane is ripe fully, it is cut down, cleaned, and chopped. Then it is bound in bundles. It is placed in wooden pressing machine and crushed (as if punishment was served). Extracted juice is put in the cauldron; it appears groaning as it burns. Empty crushed cane is kept for the fire. Oh Nanak say this: See Oh people! Because of the sweetness, how sugarcane goes through miseries (Application is on the attractive aspect of Maya that keeps one glued to it; consequently, it becomes cause of one’s all miseries).

In the follow, the Guru pities upon those who forget the Creator; in Maya pleasures, they suffer everyday because of their forgetfulness about the Creator who provides everything:

In essence:Some people don’t remember the death and entertain their too many hopes. Every day they die and live (means: they endure miseries of anxiety) and do not become friends of any one. According to their own thinking, they are very good. The fear of death stalks them always. The mind-slaves remain ungrateful. They do not acknowledge good things done to them (because hoping more and more is their motto of life). They bow to Akalpurakh under compulsion and it is not pleasing to the Master, Akalpurakh. Those ones who have obtained Him praise His name; they salute Him and He likes them. Such a chance is obtained as per the destiny.

The last two verses are interpreted by the interpreters differently; however, I think, in the end, the Guru talks about those hypocrites, who bow to the Creator in fear without any sincerity; the Guru says that Akalpurakh likes those, who praise His name in utter sincerity. When such sincere devotees salute Akalpurakh, they get reward, but such status is obtained as per one’s destiny. This way, I agree with Bhai Veer Singh only.

In the following, the Guru shows us how to get out of the quagmire of Maya pursuits by getting connected to our Creator through various examples:

In essence: When something of bronze, or gold or iron breaks, the smith welds it with fire. When husband and wife break away, through their son, their reconciliation is materialized because of their continuity of ancestry. When the king demands revenue, by giving it to him, a bond is established. Hungry person can keep relations if he gets something to eat. Relief from famine is obtained when the rivers run with heavy rain. Sweet words fortify the love. When one speaks the truth, one’s bond is built with religious scriptures. If a person does good deeds, after death, the world shows bond with him by remembering him. Such kinds of alliances prevail in the world. Fools are mended with punishment. Nanak expresses this fact that the bond with the Creator is made through praising Him.

In essence:Only with Akalpurakh’s grace, the perfect Guru is followed, and with the Guru’s guidance, self-conceit is eradicated by meditating on Akalpurakh’s name. By indulging in others affairs (by ignoring His name), one wastes life in vain. Without His name, whatever eaten and worn are harmful. By praising the true Shabda, one merges with the eternal Creator. Without serving the Satiguru, one doesn’t settle in peace and keeps coming and going repeatedly. The love for the world is a false capital. Indulging in it is practicing falsehood. Oh Nanak! By singing the praises of the eternal Creator, one departs from here with honor.

The Guru’s guidance/shabda has been introduced; now it depends on us if we follow our “will” or “His will”. When options are given to us, it is our responsibility to choose the option the Guru gives to us by recommending it highly.

Diet therapy is a method of eating and drinking in which the amount and kind of food, as well as the times at which it is to be taken, are regulated for therapeutic purposes It is required for our proper functioning of physiological processes, sociability and psychological functioning.

Gurbani Vyakaran (E-book)

by Prof. Sahib Singh Ji

Writing on Guru Nanak’s life based on the stories woven out of fantasies is doing injustice to him. As a matter of fact, he was bigger than life, vaster than time and taller than History; writing about him to the satisfaction is just not possible. So far, the writers have just tried to word his life in a very limited manner. When I thought of writing about him, I was overwhelmed with the feelings of insufficiency I had; nonetheless, my urge to see him in his own words started blooming in me slowly. Finally I have felt to share with my readers how always I perceive him in his compositions. Most of the people, regardless of religion or faith, admire Guru Nanak; nonetheless, some people, being biased and narrow minded, screwed up some courage to slander him based on their limited knowledge about his philosophy though it is expressed in his bani explicitly. I have nothing against them; therefore, I wouldn’t name them here; however, their words they used for him prove that people having special interests never get open up for that phenomenon that doesn’t fit in their agenda conceived in their innate nature. Doubtless, such people, being in denial, can never try to comprehend the magnitude of revolution Guru Nanak has brought to the Indian society and beyond. What civility we advocate today, Guru Nanak promoted it with audacity five centuries ago. Pointing a finger at such a spiritual seer with prodigious talent is nothing but a display of boorishness.

In this book, I have tried to build Guru Nanak’s personality based on his own words along with the help of those who were very much familiar with his new venturous mission in support of equality and justice supported by his logic and personal divine experience well stated in his bani; it is fascinating to see how it tears down the veils of hypocrisy, manipulations, suppression, and exploitation of the humanity at large scale. If we study his entire bani, it becomes very clear that all his descendants, Second Nanak, Third Nanak, Fourth Nanak, Fifth Nanak, Ninth Nanak, and Tenth Nanak simply interpreted his philosophy without adding anything new; therefore, only they become the real witnesses of his life and his contribution to the society and beyond. His courageous approach of questioning the religious people in power is itself a revolutionary venture he persuaded with all zest and commitment. A very rare example we can found of a seer of his caliber who ever walked to various directions in and outside India. The lamp he lit in the darkness still luminosities incessantly to date.

Here is the essence of his philosophy: there is only one unborn and eternal Creator, who is all in all regardless the names different cultures or societies have given to Him; He is beyond animosity or fear and He is from Himself; there is no difference between the unborn and eternal Creator and His creation as it is His own part; thus He permeates it. It is His eternal laws that control the entire universe and beyond. Going against His creation is going against Him. Guru Nanak’s concept of the Creator differs from all Abrahamic religions and Hinduism at large. To realize the Creator one needs to have a true Guru, who has already realized Him and who could make others realize Him; however, to tread on this path, one needs to live detached in the Maya enveloped world by following the Guru impeccably.

I have divided the book into eight parts with separate headings so that I can construct his magnificent and darling personality issue-wise with references to the reactions we see recorded in the history of India.

I have done my best to quote him more than anyone in this book; however, I have avoided adding the most of his major banis in this book fearing it will turn out to be very big book. To know him best way, I urge the readers to read his banis known as “Japji”, “Maajh Kee Vaar”, “Patti”, “Dakhni Onkar”, “Sidhgost”, “Asa Dee Vaar” “Tithee” and his bani in Raag Asa, Parbhati, Dhanasri and Maroo.

I entreat forgiveness if unknowing I have made any mistake in this book, and I make no claim what so ever. I want to thank S. Gurdeep Singh, the Treasurer, S. Navtej Singh, the Secretary; S. Harvinder Singh, the C0-ordinator and S. Sital Singh, the Manager of the Gurudwara Parbandhak Committee Srinagar (J&K), for their kind co-operation.

I hope, the readers will enjoy this book and feel Guru Nanak’s message inspiring, as it has changed me drastically.

Last but not least, for enabling me to present this book to my readers, I am heartily thankful to Manjeet, a hard working person (for giving this book a final shape for printing), Dr Bhagwan Singh, a great listener and intellectual (for his precious opinions), and my publisher Mr. Harish Jain, whom I have found to be a wonderful person.

In essentials of Sikhism: The predominant idea that prevails is that the world had two Streams of religious thoughts prior to the advent of Guru Nanak, but Both the Streams had gone muddy. It is evident from the historical record that the later on religious masters of the both streams had gone corrupt. The humanity had lost hope for good in their teachings. The religious teachers of Semitic religions namely Islam, Judaism and Christianity and those of the Aryan religions namely Hinduism, Jainism, Buddhism had also lost their way. Spirituality was replaced with corruption and the society became rotten under their off track evil influences.

Guru Nanak travelled far and wide in order to bring the wrong doers to the right path. The way He chose was the intellectual discourse. He took with him Bhai Mardana, the rebeck player, who would supplement him by playing it. Guru Nanak met Muslim and other prominent religious leaders and also siddhas, yogis and pundits (as it is testified in his hymns complied in Sri Guru Granth Sahib). His hymns cover philosophical, social, religious, and political aspects of the human life. He undertook his mission to bridge the gap of thoughts between the two streams of religious thoughts, and He succeeded in bridging them. His well known bani Japji, sets up the foundation of his process of thoughts in which He preaches the unity of God (as we see in Mool Mantra) that brings him closer to Judaism and Islam though he also differs from both of them; his concept of God is opposite to the idea of trinity: Father, son and holy spirit, and the trinity of Hinduism: Brahma, Vishnu and Shiva. The discourses he had with Pundits, Yogis, Siddhas, Muslim religious leaders took him far away from their path of hypocrisy, as Mr. Gurdeep Singh shows in his book “Guru Nanak in His own Words”. The Guru condemns the hypocritical way of life along with the renunciation of the world, and he recommends instead the right way of truthful living. The way of miracles of those religious leaders does not affect him; rather he teaches them to adopt the rightful worldly path instead of running away from it by dissuading them from their chosen way of life. He teaches the Pundits to control themselves to channelize through a right path so that the exploitation of the naive public can be stopped. He advises them to love the world of God while proceeding on His realization as we see in His following words:

ਏਤੁ ਰਾਹਿ ਪਤਿ ਪਵੜੀਆ ਚੜੀਐ ਹੋਇ ਇਕੀਸ

Ėṯ rāhi paṯ pavṛī-ā cẖaṛī-ai ho-e ikīs. (7, SGGS)

Further he explores the five realms of evaluations of the spirit through Dharam Khand, Gyan Khand Karam Khand, Sarm Khand, Sach Khand that pave a way to reach to the peak of spirituality; however for that a rigorous training and efforts are required as explained by Mr. Singh in his book with examples in every sphere of life of a human being. Mr. Singh’s efforts in this regard are very much praise worthy. I think he doesn’t leave anything that is required for a person to follow the divine path expressed by the Guru. What Guru Nanak has discussed in Japji in Macro form, Mr. Singh has explained it in a micro form.

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